Author: Peter Schreiner

{<intro>
<t4>The Anabhaya--Prabodha of the Dādūpanthī Garībadāsa (abbrev. Garib) </t4>

<st> Source <st>
Text and translation in: Winand M. Callewaert, From Chant to Script, pp. 15-66 (text pp. 22-53)
In the source--file text and translation are intermingled; the layout has not been changed, but the tags were added.
</Intro>}

{[m: <ref>1</ref> }<DEV>वोO.M प्रणऊं गुर के पाइ -- मति बुधि ग्यांन देहु संमझाइ |</DEV>{ :m]
[m: }<DEV>जासूं बरणौं प्यंड ब्रह्मंड -- सातौं साइर अरु नव खंड |</DEV>{ :m]
[u: Om. I bow [my head] at the feet of my guru, who gives total insight. Who is proclaimed by all beings in the whole universe, over the seven oceans and over the nine parts. :u]
[m: <ref>2</ref> }<DEV>आदि अनादैं जोति अपार -- ताथैं प्रगट‍यौं वो O.Mकार |</DEV>{ :m]
[m: }<DEV>वो O.Mकार थैं पांचौं तत्त -- राजस सातिग तामस मत्त |</DEV>{ :m]
[u: At the beginning there was eternal and unlimited light, from which originated Oṁkār. From Oṁkār originated the five elementary substances (tattva), and the idea of [the constituents of nature: guṇ] rajas, sattva and tamas. :u]
[m: <ref>3</ref> }<DEV>धरती पांणी अगनि मिलाव -- पवन अकास ऐ पंचूं नांव |</DEV>{ :m]
[u: Earth, water, fire together with // wind, ether: these are the five names [of the elementary substances]. :u]
[m: <ref>3b</ref> }<DEV>राजस ब्रह्मा बि न कै सातिग  --  तामसि महादेव की क्रांति |</DEV>{ :m]
[m: <ref>4</ref> }<DEV>राजस बरिषा सातिग सीत -- तामस ग्रीष्म तीन्यूं रीत |</DEV>{ :m]
[m: }<DEV>राजस जल सातिग मत पवन  --  तामस अगंनी तीन्यूं भवन |</DEV>{ :m]
[m: <ref>5a</ref> }<DEV>ब्रह्म नाभि बि न उरि बास -- महादेव मस्तकि कविलास |</DEV>{ :m]
[u: 3b-5a: the three constituents of nature  (guṇas): :u]
[u:   --    [deity]    --    [season]    --    [house]    --    [dwelling] :u]
[u: rajas    --    Brahmā    --    rainy season    --    water    --    navel :u]
[u: sattva    --    Viṣṇu    --    cold season    --    wind    --    heart :u]
[u: tamas    --    Mahādev    --    hot season    --    fire    --    top of the skull [fn: See }<DEV>कबिलास</DEV>{ , Callewaert:2009, p. 299. :fn] . :u]
[m: <ref>5b</ref> }<DEV>देही मांहीं तीन्यूं देव -- गुर बिन कैसै पावै भेव |</DEV>{ :m]
[m: <ref>5b</ref> These three divinities are present in the body. How can I find the mystery without the help of the guru? :m]
[u: Below I give a brief survey of the five elementary substances (tattva), their twenty--five characteristics (prakṛti, verses 8-10), and their colours, tastes, nature, house, gate, food, behaviour, and body (verses 11-18). The relevant elements of these verses may be represented as follows (11-13): :u]
[u: tattva    --    colour    --    taste    --    nature    --    </P>
[u: Earth    --    yellow    --    sweet    --    forgiveness    --    :u]
[u: Water    --    red    --    salty    --    coolness    --    :u]
[u: Fire    --    black    --    pungent    --    burning [?] :u]
[u: Wind    --    green    --    pure    --    moving around    --    :u]
[u: Ether    --    blue    --    fragrant    --    organizing :u]
[u: Verses 14-18 :u]
[u: The house, gate, food, behaviour and body of the twenty-five characteristics (prakṛti); “body” (}<DEV>देह</DEV>{ ) does not seem to be clearly mentioned in the verses.  :u]
[u: tattva    --    house    --    gate    --    food    --    behaviour </P>
[u: Earth    --    heart    --    mouth    --    grain    --    greed :u]
[u: Water    --    forehead    --    senses    --    [?]    --    passion :u]
[u: Fire    --    yellow place    --    eyes    --    eyes    --    delusion :u]
[u: Wind    --    navel    --    nose    --    fragrance anger :u]
[u: Ether    --    top of the skull ears    --    stories    --    vanity :u]
[m: <ref>6</ref> }<DEV>अष्ट धात का प्यंड जु बांध्या  --  पवंन थंभ दे तामैं सांध्या |</DEV>{ :m]
[m: }<DEV>प्राण पातिसाह मन प्रधांन -- पांच पचीसौं मांनै आंन |</DEV>{ :m]
[u: The body was created with eight substances (dhātu) [fn: 6a: for }<DEV>अष्ट धात</DEV>{ Mangaldas:1947 glosses: fluid (ras), blood (rakta), flesh (māṁsa), fat (med), bone (asthi), marrow (majjā), semen (śukra), energy (oj). The last substance is usually not mentioned in the works on Indian medicine. See further, “seven” substances in verse 22. See }<DEV>सप्त धात</DEV>{ in Callewaert:2009, p. 1962. :fn] , wind [fn: 6a: pavan, lit. “purifier”: wind, air, vital, breath, life. :fn] gives it support and effects a union. :u]
[u: The vital breath (prāṇ) is the Lord, the mind (man) is the most important, others speak of five and twenty--five. :u]
[m: <ref>7</ref> }<DEV>पांच पचीसौं सब कौ भाषै  --  तिन के नांव कवन बिधि राखै |</DEV>{ :m]
[m: }<DEV>एक तत्त की पांच प्रकीरति  --  सतगुर बिंन कैसै पावै गति |</DEV>{ :m]
[u: They maintain that everything is made of five and twenty-five but how can we give a name to these? :u]
[u: Five characteristics of one elementary substance: how can I understand this process without the guru’s help? :u]
[m: }<DEV>प्रकीरत्यां के नाम</DEV>{ :m]
[u: Names for the characteristics  :u]
[m: <ref>8</ref> }<DEV>प्रथमि पृथ्वी प्रकीरति देस  --  अस्थ मास तुचा नाडी केस |</DEV>{ :m]
[m: }<DEV>आप</DEV>{  [fn: 8b: }<DEV>आब</DEV>{ or “water” in ms. 2. I translate }<DEV>लाल नीति</DEV>{ as “redness”. It is noteworthy that }<DEV>लाल</DEV>{ is also given as the colour of water in verse 11. :fn] }<DEV> प्रकीरति लाल नीति   --   प्रसेद सुकल सनेव च जीति |</DEV>{ :m]
[u: First, places of the Earth--characteristics: bones, flesh, skin, veins and hair. Water--characteristics: redness, perspiration, whiteness [fn: 8b: the reading }<DEV>सुकल सनेव</DEV>{  is preferred to }<DEV>सुकल सनेवच जिति</DEV>{  in ms. 2 and }<DEV>सुकल सने वल</DEV>{  [for which Mangaldas:1947 glosses: }<DEV>वाणी</DEV>{ ] }<DEV>जीति</DEV>{ in the edition. In fact, the whole line is not certain. I understand }<DEV>सनेव</DEV>{ as a form of }<DEV>सनेह</DEV>{ (}<DEV>स्नेह</DEV>{ ), or “love”. :fn] , love [?], victory [?]. :u]
[m: <ref>9</ref> }<DEV>तेज प्रकी र्ति खुध्या प्यास  --  निद्रा आलस</DEV>{  [fn: 9a: The reading }<DEV>आलस</DEV>{  (Skt. }<DEV>आलस्य</DEV>{ ) is preferred to }<DEV>आलकस</DEV>{ in ms. 2 and }<DEV>आलक</DEV>{  in Mangaldas:1947. :fn] }<DEV> क्रोध अभ्यास |</DEV>{ :m]
[m: }<DEV>वाइ प्रकी र्ति गावै धावै  --  ज्ञान कथा अगोचर पावै |  --  |</DEV>{ :m]
[u: Fire--characteristics: hunger, thirst, sleepiness, laziness, anger. :u]
[u: Wind--characteristics: singing and running, (true) knowledge and (right) speech about the Invisible. :u]
[m: <ref>10</ref> }<DEV>आकास प्रकी र्ति माया मोह -- लज्या करै राग अर द्गोह |</DEV>{ :m]
[m: ... }<DEV>पचीस प्रकी र्ति पांचूं तत्त -- भिन भिन ब्यौहारा यहु मत |</DEV>{ :m]
[u: Ether--characteristics (ākās): illusion, attachment; it causes shame, passion and enmity. These are the five characteristics of the elementary substances, each with a different behaviour [fn: or “different description”? }<DEV>बोरा </DEV>{ in Mangaldas:1947 and }<DEV>ब्यौरा </DEV>{ in ms. 2. :fn] . :u]
[m: }<DEV>पांच तत्त के वर्ण नाम</DEV>{ :m]
[u: Names for the colours of the five elementary substances :u]
[m: <ref>11</ref> }<DEV>प्रिथमी पीत आप रंगि राता  --  तेज स्यांम वाइ हरि कहाता |</DEV>{ :m]
[m: ... }<DEV>नीला आकास ये पंचूं वरण  --  जे चीन्है सो मेटै मरण |</DEV>{ :m]
[u: Earth: yellow; Water: red; Fire: black; Wind: green; Ether(ākās): blue. :u]
[u: You can destroy death, if you recognize these five colours. :u]
[m: }<DEV>पांच तत्त के स्वाद नाम</DEV>{ :m]
[u: Names for the tastes of the five elementary substances. :u]
[m: <ref>12</ref> }<DEV>प्रिथमी मधुर खारहै आप -- तीखा तेज कहीऐ ते ताप |</DEV>{ :m]
[m: ... }<DEV>अमल वाइ कषाइ आकास -- पंच तत्त के स्वाद निवास |</DEV>{ :m]
[u: Earth: sweet; Water: salty [fn: 12a: }<DEV>खार</DEV>{ }<DEV>क्षार</DEV>{ ; }<DEV>छार</DEV>{ in edition and ms. 2. :fn] ; Fire: spiced. :u]
[u: Wind: sour [}<DEV>अम्ल</DEV>{ ]; Ether (ākās): pungent [S. }<DEV>कषाय</DEV>{ ]: these are the names for the tastes of the five elementary substances. :u]
[m: }<DEV>पांच तत्त के सुभाव नाम</DEV>{ :m]
[u: Names for the nature of the five elementary substances. :u]
[m: <ref>13</ref> }<DEV>बैठी खिमा सीतल गुन सरं -- बहनीं तपति नांव जंन धरं |</DEV>{ :m]
[m: ... }<DEV>फिरता पवन गगन है ठाटा -- पंच सुभाव खोजि तनं काटा |</DEV>{ :m]
[u:  [fn: 13: The meaning is not fully clear; only an attempt to translate is made here. }<DEV>बैठी</DEV>{ (?) is translated as “earth”. :fn] Earth: forgiveness; Water: coolness; Fire: burning,[?]. :u]
[u: Wind: moving around; Ether (gagan): organizing [?]. Cutting [or releasing?] the body to find the nature of the five elementary substances. :u]
[m: }<DEV>धरती का र द्वार अहार व्यौहार देह कै विषै |</DEV>{ :m]
[u: Names for the house, gate, food, behaviour, body of Earth. :u]
[m: <ref>14</ref> }<DEV>कुभनी घोष कलेजा अस्थित मुखṗद्वार सौ कह्यौ सोधि चित |</DEV>{ :m]
[m: ... }<DEV>भखि अंन जल करै अहार लालच लोभ सदा व्यौहार |</DEV>{ :m]
[u: House: heart [fn: 14a: lit. “the sound of the earth resides in the heart”. It is noteworthy that these “houses” do not correspond to the “mansions” in verses 4b-5a. :fn] ; Gate: mouth; [?] [fn: Lit. “the gate is the mouth”, also called }<DEV>सोधि चित</DEV>{  [?]. :fn]. :u]
[u: Food: grain; Behaviour: greed; Body: [?]. :u]
[m: }<DEV>पाणी का घर द्वार अहार व्यौहार देह कै विषै |</DEV>{ :m]
[u: Names for the house, gate, food, behaviour, body of Water. :u]
[m: <ref>15</ref>  [fn: Verse 15 is omitted in ms. 1; the correction in the numbering in ms. 2 is made after verse 22; verse 23 is “missing” in the numbering and the numbering continues with verse 24, on a new folio. :fn] }<DEV> <क्म्ट>तोया धाम लिलाट बषाणैं -- इंद्री द्वार बिषै रस माणैं |</DEV>{ :m]
[m: ... }<DEV>भष्य जोषिता जे नर करैं -- काम व्यौहार कलेवर हरै |</DEV>{ :m]
[u: House: forehead; Gate: senses [fn: Lit.: “the senses are the gate and the sense--objects are the fluid”. :fn]. :u]
[u: Food [fn: 15b: lit. “the food of water is }<DEV>जोषिता</DEV>{ [S. }<DEV>योषिता</DEV>{ ], giving new life to man”. :fn] ; Behaviour: passion [fn: This passion is said to “remove the body”. :fn] ; Body: [?]. :u]
[m: }<DEV>अगनी का घर द्वार अहार व्यौहार देह कै विषै |</DEV>{ :m]
[u: Names for the house, gate, food, behaviour, body of Fire. :u]
[m: <ref>16</ref> }<DEV>पावक का घर पीता ठांव -- चखि</DEV>{  [fn: 16a: }<DEV>चखि</DEV>{ is }<DEV>चक्षु</DEV>{ in ms. 2. :fn] }<DEV> द्वार कही येते नांव |</DEV>{ :m]
[m: ... }<DEV>नेत्र अहार ज देṗ रूप -- मोह व्यौहार सु प्रतखि कूप |</DEV>{ :m]
[u: House: gall-bladder [fn: Mangaldas: 1947 (p. 4) explains }<DEV>पीता ठाव</DEV>{ as }<DEV>पित स्थान</DEV>{ , or “the place of the bile”. :fn] ; Gate: eye. :u]
[u: Food: eye that gives form [?]; Behaviour: delusion [fn: 16b: this delusion “is said to promote anger” [?]. :fn] ; Body: causing anger [?]. :u]
[m: }<DEV>पवन का घर द्वार अहार व्यौहार देह कै विषै |</DEV>{ :m]
[u: Names for the house, gate, food, behaviour, body of Wind. :u]
[m: <ref>17</ref> }<DEV>पवन भवन नाभि अस्थान -- द्वार नासिका सों यूं जांन |</DEV>{ :m]
[m: ... }<DEV>अहार इहै जे लीजे वास -- क्रोध व्यौहार थैं होइ निवास |</DEV>{ :m]
[u: House: navel; Gate: nose. :u]
[u: Food: fragrance [?]; Behaviour: anger; Body: [?]. :u]
[m: }<DEV>आकास का घर द्वार अहार व्यौहार देह कै विषै |</DEV>{ :m]
[u: Names for the house, gate, food, behaviour, body of Ether. :u]
[m: <ref>18</ref> }<DEV>अंब</DEV>{  [fn: 18a: }<DEV>अंबर</DEV>{ or “the sky” in ms. 2. :fn] }<DEV> का घर मस्तक होइ   --   करंण द्वार कही जैं सोइ |</DEV>{ :m]
[m: ... }<DEV>सुणैं कथा सोई जु अहार -- डंभ </DEV>{  [fn: 18b: }<DEV>ड्यंभ</DEV>{ in ms. 2. :fn] }<DEV> करै पखंड ब्यौहार |</DEV>{ :m]
[u: House: forehead; Gate: ear. :u]
[u: Food: hearing stories; Behaviour: vanity; Body: [?]. :u]
[m: <ref>19</ref> }<DEV>तीनि सै साठि रेज</DEV>{  [fn: 19a: }<DEV>ज्स्त्ग़्ह</DEV>{ in ms. 2 and edition. I translate }<DEV>रेज</DEV>{ as “small piece” (Pers. riza); gati as “condition”. In a footnote (p. 5) Mangaldas:1947 refers to the 5th chapter, “On the Body”, in the Suśruta of the Vedas, which reportedly mentions these 360 bones in the body and to the Ayurvedic literature which mentions 300 bones in the body. :fn] }<DEV> गती जोङी   --   बहतरि कूप लगाइ खोडी |</DEV>{ :m]
[m: ... }<DEV>नौ नाङी नौ द्वार बनाए -- तीनि गुप्त यूं बारह गाए |</DEV>{ :m]
[u: In the body there are 360 pieces [of bone], 72 limbs. :u]
[u: nine veins; nine openings and three hidden (openings) make a total of twelve. :u]
[m: <ref>20</ref> }<DEV>तेरहै द्वारि मिड़ूल् की आस  --  भै भ्रंम भागै प्रेम पियास |</DEV>{ :m]
[m: ... }<DEV>बाजै अनहद गरजै प्राण  --  देह विचारै पद निर्वाण |</DEV>{ :m]
[u: The thirteenth door gives hope for salvation; through it fear, illusion, love and thirst are chased. :u]
[u: When the unheard sound resounds the vital breath thunders; the body is the basis of salvation. :u]
[m: <ref>21</ref> }<DEV>अहूठ हाथ का पांड विस्तार  --  अहूठ कोडि रोमावली भार |</DEV>{ :m]
[m: ... }<DEV>काया का कछू नांही छेह -- मिलै सतगुर जाइ संदेह |</DEV>{ :m]
[u: This body [fn: 21a: }<DEV>पांड</DEV>{ is given in Lalas, Sitaram, }<DEV>राजस्थांनी सबद कोस</DEV>{ (III.1, p. 2432) as a variant form of }<DEV>पिंड</DEV>{ or “body”. Both ms. 2 and Mangaldas:1947 have the reading }<DEV>प्यंड</DEV>{ . :fn] of three and a half hands carries 35 million hairs. :u]
[u: This body knows no limit and if you meet the Sadguru all doubts disappear. :u]
[m: <ref>22</ref> }<DEV>सप्त धात की काया कहिए  --  पांचूं इंद्री मन जीव गहिए |</DEV>{ :m]
[m: ... }<DEV>मन चंदा जीव सूरिज रूप -- सप्त धात का अरथ अनूप |</DEV>{ :m]
[u: The body is composed of seven substances (dhātu; see above, v. 6); the five senses, the mind and the spirit (jīva) [fn: In contemporary religious poetry, jīv is frequently used with the meaning of ātman, or “spirit”. :fn]. :u]
[u: The mind is the moon and the spirit is the sun: the seven substances have a wonderful meaning. :u]
[m: <ref>23</ref> }<DEV>नैंना रूप र जिभ्या स्वाद  --  घ्राण वासना श्रवां नाद |</DEV>{ :m]
[m: ... }<DEV>इंद्री भोग विषै का मूल  --  पांचूं इंद्री यहु अस्थूल |</DEV>{ :m]
[u: The eyes perceive forms and the tongue tastes, the nose perceives scents and the ears hear sounds. :u]
[u: The senses are [thus] the basis of sensual pleasure; they seize what is gross [fn: }<DEV>अस्थूल</DEV>{ is to be read and understood as }<DEV>स्थूल</DEV>{ ; see Callewaert:2009, p. 140: “gross”. :fn]. :u]
[m: <ref>24</ref> }<DEV>मन आकार कवन विधि सूझै  --  जीव कवन गति प्रकट बूझै |</DEV>{ :m]
[m: ... }<DEV>मन आकार ज सूषिम डोलै  --  जीव पवन ता मांहि बोलै |</DEV>{ :m]
[u: How can one understand the size of the mind and the movement of the spirit?. :u]
[u: The mind is swinging the subtle [fn: 24b: }<DEV>सूक्ष्म</DEV>{ , “subtle”, as opposed to }<DEV>स्थूल</DEV>{ , “gross”. :fn] , the spirit is the wind talking in it. :u]
[u: Verses 25-81: No systematic translation is further given of those verses which are meant to give only synonyms of a particular keyword. Those synonyms are listed alphabetically in the glossary below, with reference to the respective keyword and the verse in which they occur. :u]
[u: <ref>19-25</ref> names for }<DEV>काया</DEV>{   (kāyā, the body). :u]
[u: <ref>27</ref> names for }<DEV>O.Mकार</DEV>{  (Oṁkār). :u]
[u: <ref>28</ref> names for }<DEV>मन</DEV>{   (man, the mind). :u]
[u: <ref>31</ref> names for }<DEV>चित</DEV>{  (cit, the understanding). :u]
[u: <ref>32-33</ref> names for }<DEV>मनसा</DEV>{ (manasā, thought, with various meanings: desire, understanding). :u]
[u: <ref>34</ref> names for }<DEV>माया</DEV>{  (māyā, illusion). :u]
[u: <ref>35</ref> names for }<DEV>बिकार</DEV>{ (bikār, change). :u]
[u: <ref>36</ref> names for }<DEV>इंद्री</DEV>{ (indrīy, senses). :u]
[u: <ref>37</ref> names for }<DEV>व्यंद</DEV>{ (vyanda or binda, semen). :u]
[u: <ref>38</ref> names for }<DEV>कुबुधि</DEV>{ (kubudhi, evil mind). :u]
[u: <ref>39</ref> names for }<DEV>संसा</DEV>{ (saṁsā, doubt). :u]
[m: <ref>40</ref> names for }<DEV>काम अग्नि</DEV>{ (kām agni, fire of passion). :m]
[u: <ref>41-43</ref> names for }<DEV>उभै गुण</DEV>{ (ubhay guṇ, the two qualities).  :u]
[u: <ref>44-45</ref> names for }<DEV>कर्म</DEV>{ (karma). :u]
[m: <ref>46-48</ref> }<DEV>संसार</DEV>{ (saṁsār, the world compared to a tree) :m]
\u00803?par[u: <ref>49-50</ref> }<DEV>सरीर सरोवर</DEV>{ / }<DEV>व्रिष</DEV>{ (śarīr, the body). :u]
[u: <ref>51-53</ref> names for }<DEV>प्राण</DEV>{ (prāṇ, vital breath; lifeēnergy). :u]
[u: <ref>54</ref> names for }<DEV>ज्ञान</DEV>{ (gyān, knowledge). :u]
[u: <ref>55</ref> names for }<DEV>गोष्ठि</DEV>{ (goṣṭhī, conversation). :u]
[u: <ref>56</ref> names for }<DEV>वाणी</DEV>{ (vāṇī, the word). :u]
[u: <ref>57</ref> names for }<DEV>सु र्ति</DEV>{ (surati (hearingŕemembering). :u]
[u: <ref>58</ref> names for }<DEV>सुबुधि</DEV>{  ( subudhi, good understanding). :u]
[m: <ref>59</ref> names for }<DEV>सुमिरण</DEV>{ (sumiraṇ, rememberingŕecitation). :m]
[u: <ref>60</ref> names for }<DEV>भगति बंदिगी</DEV>{ (bhakti and bandagī, religious devotion, devoted service). :u]
[u: <ref>61</ref> names for }<DEV>ब्रह्म अग्नि</DEV>{ (brahmaāgni, Brahmaf̄ire [fn: See Svami Narayandas, }<DEV>श्रीरज्जबवाणी</DEV>{ , p. 102, chapter 12, v. 6. :fn] }<DEV> द्ध </DEV>{ :u]
[u: <ref>62</ref> names for }<DEV>विरह</DEV>{ (virah (separation). :u]
[u: <ref>63</ref> names for }<DEV>विरही</DEV>{ (virahī (the separated). :u]
[u: <ref>64</ref> names for }<DEV>ध्यान</DEV>{ (dhyān, meditationćontemplation). :u]
[u: <ref>65-66</ref> }<DEV>घट मैं तेतीस कोङि देवता के नाम |</DEV>{ :u]
[u: names for the 330 million gods in the body. :u]
[u: <ref>67-68</ref> }<DEV>घट मैं ब्रह्मा इन्दु महेस के नाम |</DEV>{ :u]
[u: names for Brahmā, Indra and Maheś in the body. :u]
[u: <ref>69</ref> comparing }<DEV>आतम सरवर</DEV>{ , the ātmā (soul) to a lake. :u]
[u: <ref>70</ref> the life-breath }<DEV>प्राण तरवर</DEV>{ (prāṇ) as a lake. :u]
[u: <ref>71-72</ref> }<DEV>ब्रह्म सागर</DEV>{/}<DEV>व्रिष</DEV>{  Brahma as a lake and as a tree. :u]
[u: <ref>73</ref> names for }<DEV>गुर सबद</DEV>{ (guru sabad, the word of the guru). :u]
[u: <ref>74-81</ref> names for }<DEV>गुरदेव</DEV>{ (gurudev). :u]
[u: <ref>82-116</ref> names for }<DEV>परमेस्वर</DEV>{ (parameśvar). :u]
[u: <ref>117-128</ref> }<DEV>तुरकी</DEV>{  Turkī (or Muslim) names. :u]
[u: <ref>129</ref> names for }<DEV>न्रिंजन अस्थांन</DEV>{  (the place of nirañjan). :u]
[m: }<DEV>काया के नाम</DEV>{ Names for the body. :m]
[m: <ref>25</ref> }<DEV>काया सरीर प्यंड वपु देह  --  घट आकार नांव बन एह |</DEV>{ :m]
[m: ... }<DEV>पृथ्वी समुद्र वावी</DEV>{  [fn: 25b: ms. 2 gives }<DEV>च्कछ</DEV>{ . The meaning of }<DEV>वावी</DEV>{ or of }<DEV>बांबी</DEV>{ is not clear. One can possibly understand }<DEV>बांबी</DEV>{ as “hill of white ants” or as “hole of a snake” (see Hindī śabda śāgar, VII, p. 3434); the meaning given in Raj. sabad kos (III, p. 2967) is not helpful. The corresponding word in Barathval:1936 (p. 272, śarīr) is }<DEV>बंक कूप</DEV>{ ; }<DEV>कूप</DEV>{ (lit. “well”) has possibly to be understood in a compound with }<DEV>वावी</DEV>{ . :fn] }<DEV> कूप   --   भोमि षाड गोकल जु अनूप </DEV>{ [?] | :m]
[m: <ref>26</ref> }<DEV>व्यंद्रावन व्रिष वेलि</DEV>{  [fn: See below, Glossary, }<DEV>वेली</DEV>{ . :fn] }<DEV> वबूल नींब </DEV>{  [fn: 26a: for }<DEV>वबूल नींब</DEV>{ we read }<DEV>बबूलनी</DEV>{ in Barathval:1936, p. 272, śarīr. :fn] }<DEV> पूतिला कलि अस्थूल | </DEV>{ :m]
[m: ... }<DEV>ज ान औजूद देहरा हार  --  महल मसीति ब्यावर परिवार |</DEV>{ :m]
[m: }<DEV> O.Mकार के नाम</DEV>{ :m]
[u: Names for Oṁkār. :u]
[m: <ref>27</ref> }<DEV>वो O.Mकार पवन अर सास -- जीव सबद सुर सूर उजास |</DEV>{ :m]
[m: ... }<DEV>ससा संख सेस कहि</DEV>{  [fn: 27b: like ms. 2, Barathval:1936 (p. 270, Om) gives the reading lslne [?] for }<DEV>सेस कहि</DEV>{ . In ms. 2 }<DEV>सिंघ</DEV>{ for }<DEV>स्यंघ</DEV>{ , and }<DEV>बाद</DEV>{ for }<DEV>साद</DEV>{ . :fn] }<DEV> नाद   --   स्यंघ स्याल सीन अर साद |</DEV>{ :m]
[m: }<DEV>मन के नाम</DEV>{  :m]
[u: Names for the mind. :u]
[m: <ref>28</ref> }<DEV>मन मीन म्रिग मंडक </DEV>{  [fn: 28a: in Barathval:1936 (p. 272, }<DEV>ेु</DEV>{): }<DEV>मेंधक</DEV>{ for }<DEV>मंडक</DEV>{. :fn] }<DEV> मंजार   --   मूसा म्रकट मोतीहार |  </DEV>{ :m]
[m: ... }<DEV>मोर गरद गज</DEV>{  [fn: 28b: in Barathval:1936 (p. 272, }<DEV>ेु</DEV>{ ): }<DEV>हाथी</DEV>{ for }<DEV>गज</DEV>{ . :fn] }<DEV> पसु पतंग   --   सुनहा सूवा कउवा रंग ||   --   |</DEV>{ :m]
[m: <ref>29</ref> }<DEV>महादेव अवधूत देव -- रावल ल्यौरू डवा</DEV>{  [fn: 29: the meaning of }<DEV>ल्यौरू डवा</DEV>{ (}<DEV>लौरू डऊवा</DEV>{ in ms. 2 and ed.; }<DEV>डऊवा</DEV>{ in Barathval:1936) is not clear. After verse 29a, Mangaldas:1947 inserts the heading }<DEV>रावल लौरूड लौरूड उभाव</DEV>{ (not found in the mss.) as an introduction to verses 29b and 30ab. Perhaps we may consider the words in these verses as synonyms of }<DEV>मन</DEV>{ . :fn] }<DEV> भेव |</DEV>{ :m]
[m: ... }<DEV>बगुला बाज काइथ मन जोगी  --  खूंटा बंधू भंवरा भोगी</DEV>{  [fn: 29b: in Barathval:1936 (p. 272, }<DEV>मन</DEV>{ ): }<DEV>भोमि</DEV>{ for }<DEV>भोगी</DEV>{ . :fn] }<DEV> |</DEV>{ :m]
[m: <ref>30</ref> }<DEV>फटक धौं</DEV>{  [fn: 30a:  }<DEV>Ì©य</DEV>{ in ms. 2. :fn] }<DEV> कलाल मन मही   --   मुलां मुसला करहा कही |   --   |</DEV>{ :m]
[m: ... }<DEV>र्यंद</DEV>{  [fn: 30b: }<DEV>जिंन</DEV>{ in ms. 2. :fn] }<DEV> सैतान जिनि रा[या जीति   --   कबहूं न टूटै प्रीति || </DEV>{ :m]
[m: }<DEV>चित के नाम</DEV>{ :m]
[u: Names for the understanding [fn: 31a: the term }<DEV>चित</DEV>{ (Skt }<DEV>चित्त</DEV>{ ) is used to denote the faculty of reasoning or the intellect: understanding. :fn]. :u]
[m: <ref>31</ref> }<DEV>चित चात्रिग चीता चकोर  --  चकवा चक्र चिङा</DEV>{  [fn: 30b: }<DEV> ज्न</DEV>{ in ms. 2. 31a: }<DEV>चिडिया</DEV>{ in Barathval:1936, p. 271: }<DEV>चित</DEV>{ . :fn] }<DEV> अरु चोर |</DEV>{ :m]
[m: ... }<DEV>चूल्हा चाकी चरखा सोइ  --  एते नाम चित के होइ |</DEV>{ :m]
[m: }<DEV>मनसा के नाम</DEV>{ [fn: The terms in this verse are in Barathval:1936, p. 270, listed as synonyms of }<DEV>इच्छा</DEV>{ . :fn] }<DEV> छंउमे वित जीवनहीज |</DEV>{ :m]
[m: <ref>32</ref> }<DEV>मनसा गावत्री सुरही वछी</DEV>{  [fn: 32a: }<DEV>मछीय बच्छी</DEV>{ in Barathval:1936, p. 270; }<DEV>मछी</DEV>{ in ms. 2. For }<DEV>मृग मछी</DEV>{ , we read }<DEV>मृगछी</DEV>{ (}<DEV>मृगाक्षी</DEV>{ , “having lovely deer-eyes”) in Barathval:1936, p. 270. :fn] }<DEV>   --   नारी जमुना तरंग मृग मछी |   --   |</DEV>{ :m]
[m: ... }<DEV>मषी</DEV>{  [fn: 32b: }<DEV>माषी</DEV>{ in ms. 2. :fn] }<DEV> मूंगी देवी सि%रूल्   --   डीबी जोगणी मांनी जगति |</DEV>{ :m]
[m: <ref>33</ref> }<DEV>मनसा मालनी कलाली गोरी</DEV>{  [fn: 33a: }<DEV>गौरी</DEV>{ in ms. 2. :fn] }<DEV>   --   पारवती त्रिया दामिनी मोरी |</DEV>{ :m]
[m: ... }<DEV>मंजारी बगुली चांवडी</DEV>{  [fn: 33b: }<DEV>चामुंडा</DEV>{ in Barathval:1936, p. 270. :fn] }<DEV> चंडी   --   चांदी चील्ह चोरटी मंडी |</DEV>{ :m]
[m: }<DEV>माया के नाम</DEV>{ :m]
[u: Names for māyā (illusion). :u]
[m: <ref>34</ref> }<DEV>माया मैंणी मोहनी मंजारी  --  मगहर मकङी मास पसारी |</DEV>{ :m]
[m: ... }<DEV>सापिणी पापिणी कोढणी डंकणी कांमिनी भांमिनी गनिका संखिणी</DEV>{  [fn: 34b: the second half of the line is }<DEV>संखणी कांमिनी भांमिनी गनिका जसणी</DEV>{ in ms. 2. :fn] }<DEV> || </DEV>{ :m]
[m: }<DEV>विकार के नाम</DEV>{ :m]
[u: Names for changes (or sins) [fn: See Callewaert:2009, p. 1873 :fn]. :u]
[m: <ref>35</ref> }<DEV>खलि विषै स्वाद विकार जंजाल  --  व्याल रोग रंज दुसमन काल |</DEV>{ :m]
[m: ... }<DEV>जुरु</DEV>{  [fn: 35b: }<DEV>जुर‍हा</DEV>{ (}<DEV>ज्वर</DEV>{ ) in ms. 2. :fn] }<DEV> व्याधि असाधि मनोरथ   --   दुंदर दोजग छोडि सबै सथ |</DEV>{ :m]
[m: }<DEV>इंद्री के नाम</DEV>{ :m]
[u: Names for the senses. :u]
[m: <ref>36</ref> }<DEV>इंद्री अस्व बछर</DEV>{  [fn: <fnp̄ first="0" left="14" align="both"> 36a: }<DEV>बछरवा</DEV>{ in ms. 2. :fn] }<DEV> नांव   --   पांडौ पांचूं लरिका ठांव |   --   |</DEV>{ :m]
[m: ... }<DEV>ऐई बैरी ऐई मीत -- सकल लोक मैं इंद्री अजीत |</DEV>{ :m]
[u: The Names for the senses are “horse” and “calf” [?]; they are like the five Pāṇḍav brothers. For some an enemy, for others a friend; the senses are invincible throughout the world. :u]
[m: }<DEV>व्यंद के नाम</DEV>{ :m]
[u: Names for semen. :u]
[m: <ref>37</ref> }<DEV>सुकल जलंध्र कंद्रप मैन  --  मदन कांम गहि गुर के बैन |</DEV>{ :m]
[m: ... }<DEV>व्यंद अनंग ग्यांन सौं दहै  --  सकल लोक मैं की र्त्ति रहै</DEV>{  [fn: Probable meaning: “(this fluid) is burnt through knowledge, it is wellk̄nown throughout the world”. :fn] }<DEV>|</DEV>{ :m]
[m: }<DEV>कुबुधि के नाम</DEV>{ :m]
[u: Names for the evil mind. :u]
[m: <ref>38</ref> }<DEV>कुबुधि कोल केतुकी कुमति  --  विलाई दुबध्या द्रोपती</DEV>{  [fn: 38a: The words }<DEV>द्रोपति</DEV>{ and following are listed separately in Barathval:1936, p. 271, under the keyword }<DEV>दुबिधा</DEV>{ . :fn] }<DEV> दुर्मति |</DEV>{ :m]
[m: ... }<DEV>कुदाली कागली कुही कहीजै  --  कसाइणी सेती कांठौ दीजै |</DEV>{ :m]
[m: }<DEV>संसा के नाम</DEV>{ :m]
[u: Names for doubt. :u]
[m: <ref>39</ref> }<DEV>संसा संक्या श्रप स्यंघ</DEV>{  [fn: 39a: }<DEV>सिंह</DEV>{ in ms. 2. :fn] }<DEV>   --   स्याल सुसा और भै भुवंग |</DEV>{ :m]
[m: ... }<DEV>सुनहा दुविध्या रज विकार  --  प्रतिब्यंब देखि तन करहि छार</DEV>{  [fn: 39b: possible meaning: “its reflection turns the body into ashes”. :fn]  :m]
[m: }<DEV>काम</DEV>{ - }<DEV>अग्नि के नाम</DEV>{ :m]
[u: Names for the fire of passion. :u]
[m: <ref>40</ref> }<DEV>काम अग्नि काया का नाम  --  क्रोध अग्नि मन जाइ निरास |</DEV>{ :m]
[m: ... }<DEV>मोह अग्नि प्राणी दुख पावै  --  लोभ अग्नि सूं मूल गंवावै |</DEV>{ :m]
[u: The fire of passions pertains to the body; the fire of anger makes the mind desperate. The fire of delusion causes sorrow for a being, and through the fire of lust the root is lost. :u]
[m: }<DEV>उभै गुण के नाम</DEV>{ :m]
[u: Names for the two [opposite] qualities. :u]
[m: <ref>41</ref> }<DEV>द्वै द्वै गुण का बंध्या मूर</DEV>{  [fn: 41a: }<DEV>बांध्या मूल</DEV>{ in ms. 2. :fn] }<DEV>   --   धर आकास चंद अर सूर |</DEV>{ :m]
[m: ... }<DEV>राति दिवस पुरिष अरु त्रिया  --  संपति विपति सबनि कूं दीया |</DEV>{ :m]
[u: Both (opposite) qualities are tied in the root, like the earth and the heavens, the moon and the sun. Like the night and the day, like man and woman, like wealth and poverty given to all. :u]
[m: <ref>42</ref> }<DEV>सुभ असुभ हरिष अरु सोक  --  खपा पर तैं राग</DEV>{  [fn: 42a: }<DEV>राग र</DEV>{ in ms. 2. :fn] }<DEV> दोस |</DEV>{ :m]
[m: ... }<DEV>सीतल तपति र आवागवन -- नीच ऊंच अरु जांमण मरण |</DEV>{ :m]
[u: Auspicious and inauspicious, joy and sadness, [?]. :u]
[u: Cold and heat, coming and going, high and low, birth and death. :u]
[m: }<DEV>गुणहुं </DEV>{ [fn: }<DEV>गुणसंबूह</DEV>{ in ms. 2. :fn] }<DEV>द्स् उके </DEV>{ :m]
[u: Names for the qualities. :u]
[m: <ref>43</ref> [fn: The meaning of v. 43 is not c1ear. :fn] }<DEV>गुण म्रजाद उकरि</DEV>{  [fn: 43a: }<DEV>ऊकरी</DEV>{ in ms. 2. :fn] }<DEV> डर घाटी   --   परबत कंटिक सेन्या ठाठी |   --   |</DEV>{ :m]
[m: ... }<DEV>जामचर सूदर मेर अहंकार -- गुडिया तारा गुण ब्यौहार |</DEV>{ :m]
[m: }<DEV>कर्म के नाम</DEV>{ :m]
[u: Names for karma. :u]
[m: <ref>44</ref> }<DEV>कर्म कर्म सब कोइ कहै  --  गुर बिन प्रचा</DEV>{  [fn: <fnp̄ first="0" left="14" align="both"> 44a: }<DEV>परचा</DEV>{ in ms. 2. :fn] }<DEV> कैसै लहै |</DEV>{ :m]
[m: ... }<DEV>पांचूं इंद्री मांगै पोष -- दीजै भगितौ लागै दोष |</DEV>{ :m]
[u: Everybody speaks about karma but without the guru, how can one have a real knowledge of it. The five senses require food but when food is given, sin is the result. :u]
[m: <ref>45</ref> }<DEV>हतै जीव तौ लागै कर्म -- सकल संतोषैएही ध्रम |</DEV>{ :m]
[m: ... }<DEV>छोडि जगतपति जे कुछ करै  --  सोई क्रम जन नाम धरै |</DEV>{ :m]
[u: If you murder a living being, karma sticks to you; only in continuous contentment is there real dharma. When people ignore God, all their actions are called karma. :u]
[m: }<DEV>संसार के नाम</DEV>{ :m]
[u: Names for the world. :u]
[m: <ref>46</ref> }<DEV>संसार समुद्र भौवन वारी  --  विस्व जगत</DEV>{  [fn: 46a: this world is further said to be “hard to pass” (}<DEV>दूतर</DEV>{ ), “heavy” (}<DEV>भारी</DEV>{ ) and “unbearable” (}<DEV>दुसह</DEV>{ and }<DEV>असह<विदज दंष्ज्ं_ीव?म्ष>द्धण  रूदि, <कम> दूतर भारी |</DEV>{ :m]
[m: ... }<DEV>दुसह असह मांड जंजाल  --  म्रिग जल चिलका</DEV>{  [fn: 46b: }<DEV>चिलका</DEV>{ , lit. “bright, shiny”, can probably be understood as an adjective qualifying mirage. :fn] }<DEV> कहिए काल |</DEV>{ :m]
[m: }<DEV>संसार</DEV>{ - }<DEV>सुंदर के नाम</DEV>{ :m]
[u: Names for the beautiful world. :u]
[m: <ref>47</ref> }<DEV>संसार भौवन विषै विकार  --  त्रिविधि भंग चिलक विस्तार |</DEV>{ :m]
[m: ... }<DEV>जे लागे ते ṗखीणै कहियैं  --  झीवर काल जाल मैं गहियैं</DEV>{  [fn: 47b: }<DEV>दहिये</DEV>{ in ms. 2. :fn] }<DEV> |</DEV>{ :m]
[u: Comparing the world (of rebirth) to an ocean, [?]. :u]
[u: If you get involved, you are bound to die. Death like a fisherman will catch you in his net. :u]
[m: }<DEV>संसार</DEV>{ - }<DEV>व्रिष (करि बरण्या</DEV>{  [fn: Missing in ms. 34. :fn]  The tree of the world. :m]
[m: <ref>48</ref> }<DEV>जगत बिटप स्वारथ की छाया  --  O.Mकार ईला सब माया |</DEV>{ :m]
[m: ... }<DEV>रज तम सत साखा जुगपत -- फल दोई पाप पुनि मैं रत |</DEV>{ :m]
[u: In the comparison of the world (of rebirth) to a tree, selfishness is the shade, when Oṁkār and the earth are in the power of māyā [?]. Rajas, tamas and sattva are the branches; good and evil are the double fruit, mixed (one in the other). :u]
[m: }<DEV>सरीर</DEV>{ - }<DEV>सरोवर करि बरण्यौ</DEV>{  Describing the bodyl̄ake. :m]
[m: <ref>49</ref> }<DEV>वपु विधा कर जीवन वारि त्रिस्ना विभ्रम लुबधि नित नारि |</DEV>{ :m]
[m: ... }<DEV>मन अरबक माखंड</DEV>{  [fn: 49b: }<DEV>माकङ</DEV>{ in ms. 2. :fn] }<DEV> है माया सलीन सरोवर कहिये काया |</DEV>{ :m]
[u: [The meaning of the metaphor in this line is not clear]. :u]
[m: }<DEV>सरीर व्रिष करि बरण्यौ</DEV>{  Describing the bodyt̄ree. :m]
[m: <ref>50</ref> }<DEV>देही द्रुम मोह की छाया  --  कुल परिवार गहबरी लाया |</DEV>{ :m]
[m: ... }<DEV>साखा गुंण प्रकी र्ति पान  --  फूल कांमना फल अभिमांन |</DEV>{ :m]
[u: In the comparison of the body to a tree, delusion is the shade, bringing misfortune to all. The guṇas are the branches and the characteristicss [fn: See above, vv. 8-10. :fn] are the leaves; desire is the flower and pride is the fruit. :u]
[m: }<DEV>प्रांण </DEV>{ [fn: In contemporary religious poetry, the term }<DEV>çकÆ</DEV>{ or “vital breath” is at times used with the meaning of }<DEV>आत्मा</DEV>{ , “spirit”; see v. 6 and v. 52. The terms in this verse are in Barathval:1936 given as synonyms of }<DEV>आत्मा</DEV>{ (p. 270) and of }<DEV>अंतहकरण</DEV>{ (p. 271). :fn] }<DEV>द्स् उके </DEV>{  :m]
[u: Names for the vital breath/life--energy. :u]
[m: <ref>51</ref> }<DEV>प्रांण पातिसाह अरजन अंस  --  औधू जोगी प्रीखत हंस |</DEV>{ :m]
[m: ... }<DEV>महरू गूजर परजापति  --  राजा साह काजी खग सती |</DEV>{ :m]
[m: <ref>52</ref> }<DEV>आत्म इंद ऊटि कुरि कुंज  --  विरहनि वैरागनि वियोगिनी बंझ |</DEV>{ :m]
[m: ... }<DEV>सुंदरि दुलहनि रूह अरवाह बेलि अंजनी नांव अथाह |</DEV>{ :m]
[m: <ref>53</ref> [fn:  Some of the terms in verse 53 are given in Barathval:1936 (p. 270) as synonyms of }<DEV>अंतहकरण</DEV>{ . :fn] }<DEV> <क्म्ट>कंवल</DEV>{  [fn: 53a: }<DEV>पदम मैं</DEV>{ in ms. 2. :fn] }<DEV> कुंभ कलस दिल गगन   --   कौंला कोमल अंतरि मगन |</DEV>{ :m]
[m:
[m: ... }<DEV>अंतहकरण आंगण ताषा -- कुवा कवल पदम यूं भाषा |</DEV>{ :m]
[m: }<DEV>ज्ञांन के नाम</DEV>{ :m]
[u: Names for knowledge. :u]
[m: <ref>54</ref> }<DEV>ज्ञांन दीप पंगुल मत सार  --  गाडर गाइ गयंद विचार |</DEV>{ :m]
[m: ... }<DEV>सूरिज चंद बोध प्रकास  --  ज्ञांन चांदणा तत उजास |</DEV>{ :m]
[m: }<DEV>गोष्ठि के नाम</DEV>{ :m]
[u: Names for conversation. :u]
[m: <ref>55</ref> }<DEV>कथा उचार चाचरी चरचा  --  निज गोष्ठि स्यूं कीजै प्रचा |</DEV>{ :m]
[m: ... }<DEV>गुरबति नांव पारस पाई  --  सब्द मांहि सतगुर समझाई |</DEV>{ :m]
[m: }<DEV>वांणी के नाम</DEV>{ :m]
[u: Names for word. :u]
[m: <ref>56</ref> }<DEV>वांणी गंगा भागीरथी  --  सारद बछी कोकिल कथी |</DEV>{ :m]
[m: ... }<DEV>घंटा सुरसरी जाहनवी</DEV>{  [fn: 56b: }<DEV>जाहरनई</DEV>{ in ms. 2. :fn] }<DEV>   --   तारुणी अरूपरी बेणाचवी |</DEV>{ :m]
[m: }<DEV>सु र्ति के नाम</DEV>{ :m]
[u: Names for hearing/remembering [fn: The term }<DEV>सुरति</DEV>{ was used with various, often vague, meanings in the contemporary nirguṇa literature. See Callewaert:2009, p. 2088. :fn]. :u]
[m: <ref>57</ref> }<DEV>सुरसुति सुषमनां सुंदरि सु र्ति  --  सींगी सुई सखी संमझि मति |</DEV>{ :m]
[m: ... }<DEV>सासू सीप सू र्ति जङ कहिए  --  कुदाली नांव कहे तैं लहिए</DEV>{  [fn: We read }<DEV>कुदाली श्रुक चेत नां लहिये</DEV>{ in ms. 2; Barathval:1936 (p. 272. }<DEV>सुरति</DEV>{ ) gives }<DEV>कुदाली</DEV>{ , }<DEV>श्रुक</DEV>{ , }<DEV>चेत</DEV>{ . :fn] }<DEV> |</DEV>{ :m]
[m: }<DEV>सुबुधि के नाम</DEV>{ :m]
[u: Names for good understanding. :u]
[m: <ref>58</ref> }<DEV>आतमां मांहैं उपजै सुमति  --  सुबुधि बहु रहै इक तति |</DEV>{ :m]
[m: ... }<DEV>बेटी धीय सुभ परिवार  --  आतम के अंग हैं निज सार |</DEV>{ :m]
[m: }<DEV>सुमिरण के नाम</DEV>{ :m]
[u: Names for remembering/recitation. :u]
[m: <ref>59</ref> }<DEV>सुमिरण भजन रटणि अरु जाप  --  रैरेकार</DEV>{  [fn: 59a: }<DEV>ररंकार</DEV>{ in ms. 2. :fn] }<DEV> धुनि प्रगटै आप |</DEV>{ :m]
[m: ... }<DEV>डोरी सुत्र ल्यौ तांतूं रहै -- धूरि गरज नांव जन कहै |</DEV>{ :m]
[m: }<DEV>भगति बंदिगी के नाम</DEV>{ :m]
[u: Names for devotion. :u]
[m: <ref>60</ref> }<DEV>पूजा अरचा सेवा बंदन -- चांटी चाकरी अर दासातन |</DEV>{ :m]
[m: ... }<DEV>बंदगी इबाबत खिजमत कीजै  --  एते नांम भगति के लीजै |</DEV>{ :m]
[m: }<DEV>ब्रह्म</DEV>{ - }<DEV>अग्नि के नाम</DEV>{ :m]
[u: Names for the Brahma-fire. :u]
[m: <ref>61</ref> }<DEV>ज्ञान अग्नि काया प्रजारै  --  विरह अग्नि मन मनसा बारै |</DEV>{ :m]
[m: ... }<DEV>ब्रह्म अग्नि प्रांण मैं प्रगटै  --  तिन सूं पाप क्रम अघ कटै |</DEV>{ :m]
[u: The fire of knowledge burns the body, the fire of separation burns the mind (man, manasā). The fire of Brahma appears in the vital breath (prāṇ), burning karma, sin and faults. :u]
[m: }<DEV>विरह के नाम</DEV>{ :m]
[u: Names for separation. :u]
[m: <ref>62</ref> }<DEV>बिछोह वैराग विरह तनि प्यास तपति औचाटत लघु अभ्यास</DEV>{  [fn: 62a2: }<DEV>अवचाट तलफ अभ्यास</DEV>{ in ms. 2; }<DEV>अवचाट</DEV>{ (Hindī }<DEV>अवचाट</DEV>{ or “distracted”). Possible meaning: “(separation] burns the person who lacks concentration and who has little experience”. :fn] }<DEV> |</DEV>{ :m]
[m: ... }<DEV>तालाबेली उदास बिवोग -- फिकर फिराक अंदेसा सोग |</DEV>{ :m]
[m: }<DEV>विरही के नाम</DEV>{  :m]
[u: Names for the separated lover. :u]
[m: <ref>63</ref> }<DEV>विरही वैरागी वियोगी प्यासा अनुरागी उदासी आसिक आसा |</DEV>{ :m]
[m: ... }<DEV>सोषता सुहदा दरदबंद कहिए तालिब नांव तलब मैं रहिए |</DEV>{ :m]
[m: }<DEV>ध्यांन के नाम</DEV>{ :m]
[u: Names for meditation/contemplation. :u]
[m: <ref>64</ref> }<DEV>ध्यान चितवन ताली त्राटिक निद्रा समाधि जङै नव फाटिक |</DEV>{ :m]
[m: ... }<DEV>यहु मन ले उनमनी लगावै दसवैं द्वार परम पद पावै |</DEV>{ :m]
[u: <ref>64b</ref> [In this contemplation] the mind becomes unman (i.e. is destroyed) and through the tenth door the highest bliss is experienced. :u]
[m: }<DEV>घट मैं तेतीस कोङि देवता के नाम |</DEV>{ :m]
[u: Names for the 330 million gods in the body. :u]
[m: <ref>65</ref> }<DEV>कोडि तेतीसौं मिलै जु आई इंद्रादिक ब्रह्मादिक चाई |</DEV>{ :m]
[m: ... }<DEV>स्यौपुर मांहै भया अनंद भेट होइ भागै बहु दंद |</DEV>{ :m]
[u: The thirty--three gods [fn: 65: the term }<DEV>कोडि</DEV>{ ( }<DEV>कोटि</DEV>{ , lit. “ten million” or a very large number) is not clear, in juxtaposition with “thirty-three”. Dādū mentions, in Dādūv̄ānī 24.8: }<DEV>देवा सकल तेतीसूं कोडि</DEV>{ . Taitīs devatā is also found in the writings of Dadū’s disciple Rajab. Commenting on v. 66.2 of the Rajabv̄āṇī Narayandas glosses for 33 gods: “Eleven Rudra, 12 Āditya, 8 Vasu, 2 Asvinī”. Incidentally, indra is also a synonym of the “sun”, which is the first of the 12 Āditya and is also synonymous of Viṣṇu, as appears below in verses 67 and 68. The meaning of the “thirtyt̄hree” gods is perhaps more clear in the light of verse 66, where Garībadās speaks of the 25 characteristics, the five senses, and the three guṇas, which make a total of 33. :fn] , Indra and the others and Brahmā and the others are experienced [in desire?]. In Śivapur bliss is felt; with this encounter all strife disappears. :u]
[m: <ref>66</ref> }<DEV>पचीस प्रकी र्ति इंद्री पांच  --  तीन्यूं गुंण जब पाया सांच |</DEV>{ :m]
[m: ... }<DEV>कोडि तेतीसौं एइ देव  --  पाइ अलख पुरिस की सेव |</DEV>{ :m]
[u: When you have understood the truth about the twenty-five characteristics [fn: 66: see above, vv. 8ff. :fn] , the five senses and the three guṇas, [i.e.] the thirty-three gods, then you have found the service of God (alakha puris). :u]
[m: }<DEV>घट मैं ब्रह्मा इन्दु महेस के नाम |</DEV>{ :m]
[u: Names for Brahmā, Indra and Maheś. :u]
[m: <ref>67</ref> }<DEV>घट मांहै इंद्रादिक कोइ  --  ब्रह्मादिक क्यूं परचा होइ |</DEV>{ :m]
[m: ... }<DEV>स्यौंपुर कैसैं चीन्ह्या जाइ  --  तीन्यौं ठौर कहौ समझाइ |</DEV>{ :m]
[u: Brahmā, Indra and Maheśa in the body; how can you recognize Indra-and-the-others and Brahmā-and-the-others in the body and how can Śivapur be recognized? Explain these three places. :u]
[m: <ref>68</ref> }<DEV>इंद्रादिक मन सहजै होइ  --  ब्रह्मादिक वांणी रटि सोइ |</DEV>{ :m]
[m: ... }<DEV>स्यौ तौ प्राण पुरी मत सार तीनि ठौर का इहै विचार |</DEV>{ :m]
[u: Indra and the others come in the mind, Brahmā and the others are pronounced in the words and the essence of Śiva is realized in the vital breath (prāṇ). :u]
[m: }<DEV>आतम</DEV>{ - }<DEV>सरवर बाहिरि वरण्यौ |</DEV>{ :m]
[u: Comparing the soul to a lake. :u]
[m: <ref>69</ref> }<DEV>आत्म तत्त पति नांव रन सार  --  प्रेम कलोल अनंत अपार |</DEV>{ :m]
[m: ... }<DEV>पवन हंस सुरति</DEV>{  [fn: 69b: }<DEV>ल्क़्ज्फ़्र</DEV>{ in ms. 2. :fn] }<DEV> है मछी   --   आत्म सरवर की गति अच्छी |</DEV>{ :m]
[u: [the metaphor in v. 69 is not fully clear]: love is the endless game [of the waves?], breath is the swan and love is the fish. :u]
[m: }<DEV>प्राण</DEV>{ - }<DEV>तरवर</DEV>{  The vital breath (prāṇ) as a tree. :m]
[m: <ref>70</ref> }<DEV>प्राण व्रिष संतोष सत छाया ब्रह्मा बनी जड सुति</DEV>{  [fn: 70a: }<DEV>सुरति</DEV>{ in ms 2. :fn] }<DEV> दिखाया |</DEV>{ :m]
[m: ... }<DEV>साखा सबद प्रीति पत होइ  --  -र्ति पुहुप दरस फल दोइ |</DEV>{ :m]
[u: The spirit is a tree and contentment is its shade; Brahmā is the forest and roots are love. The branches are the words and love is the leaves; worship is the flowers and vision is the double fruit. [fn: 70b: for the double fruit, see above v. 48. :fn] :u]
[m: }<DEV>ब्रह्म</DEV>{ - }<DEV>सागर</DEV>{  Brahma as a lake. :m]
[m: <ref>71</ref> }<DEV>ब्रह्म अपार जीवना नूर  --  तरंग पालि बिन है भरपूर |</DEV>{ :m]
[m: ... }<DEV>तामैं हंस प्रांण मन मीन  --  साधू सकल भये लैलीन |</DEV>{ :m]
[u: Brahma is endless, the being are light [?]; waves without limit [?]. In it the swans are the beings, the mind the fish; in it the saints are always immersed. :u]
[m: }<DEV>ब्रह्म</DEV>{ - }<DEV>व्रिष</DEV>{  Brahma as a tree. :m]
[m: <ref>72</ref> }<DEV>ब्रह्म व्रिष पूरण है छाया  --  धर आधार नही सौ राया |</DEV>{ :m]
[m: ... }<DEV>साखा पत्र पेड नही करम  --  संत बमेकी पावै मरम |</DEV>{ :m]
[u: The Brahma--tree is full of shade, [?]. There are no branches, leaves, trees [?J, or karma: wise saints understand this mystery. :u]
[m: }<DEV>गुर</DEV>{ - }<DEV>सबद के नाम</DEV>{ :m]
[u: Names for the word of the guru. :u]
[m: <ref>73</ref> }<DEV>सबद सिचांणां पलीता कूंची बांण मसक लागति गहि ऊंची |</DEV>{ :m]
[m: ... }<DEV>अनभै न्रिभै अनहद वाणी  --  तांति की गुरी लेहु पीछांणी |</DEV>{ :m]
[m: }<DEV>गुरदेव के नाम सोभा</DEV>{ :m]
[u: Names for the gurudev. :u]
[m: <ref>74</ref> }<DEV>सतगुर गरवा वैराग र खांणि गुर उसताद सुत्रधार पिछाणि |</DEV>{ :m]
[m: ... }<DEV>मुरसिद पीर सीकलीगर</DEV>{  [fn: 74b: for }<DEV>सीकलीगर</DEV>{ [?] we read }<DEV>किसलीगर</DEV>{ [?] in ms. 2. :fn] }<DEV> सार गंभीर सबुधि साह सुनार |</DEV>{ :m]
[m: <ref>75</ref> }<DEV>सतगुर चंदण चिंतामणि नांव  --  कामधेन कलपब्रिछ भाव |</DEV>{ :m]
[m: ... }<DEV>रवि ससि कंवल पारस अर हीरा  --  कहिये वैद ज मेटै पीरा |</DEV>{ :m]
[m: <ref>76</ref> [fn: 76: see below, v. 79. :fn] }<DEV> अनलपंखि पारजातिक भ्रिंग  --  मेघ नदी सूर अरु स्यंघ |</DEV>{ :m]
[m: ... }<DEV>हंस भंवर धर पवन आकास  --  कुसमल धोवैं करैं उजास |</DEV>{ :m]
[m: <ref>77</ref> }<DEV>सतगुर सोभा अस्तुति कीजै ता समि और पटतर नही दीजै |</DEV>{ :m]
[m: ... }<DEV>चंदन काठ चिंतामणि कंकर काष्ठ नाव कामधनि पसूवर |</DEV>{ :m]
[m: <ref>78</ref> }<DEV>कलपव्रिछ रवि तपति समाइ चंद्र कलंक कंवल मुरझाइ |</DEV>{ :m]
[m: ... }<DEV>पारस हीरा पत्थर होइ बैद मरै गुर समि नही कोइ |</DEV>{ :m]
[m: <ref>79</ref> [fn:  79: see above, v. 76. :fn] }<DEV>अनलपंखि पारजाति दार भ्रिंग जंत घन पंगा खार |</DEV>{ :m]
[m: ... }<DEV>सूर स्यंघ जीवनि कूं दहै हंस भंवर पंखेरू कहै |</DEV>{ :m]
[m: <ref>80</ref> }<DEV>जुगति जङ पवन बहु डोलै सूनि आकास खगपति क्यूं तोलै |</DEV>{ :m]
[m: ... }<DEV>बहु गुण देखे सतगुर मांहि सब सोधे पटंतरि कूं नांहि |</DEV>{ :m]
[u: On the lifeless earth the wind moves around; why do we compare [the guru] with a bird moving in an empty sky? I saw very many qualities in the guru and nothing equals them. :u]
[m: <ref>81</ref> }<DEV>श्रवन नैन नासिका रसना  --  नख सिख अंग बैंन मुख डसना |</DEV>{ :m]
[m: ... }<DEV>फेरै घाट अनूप संवारै  --  गुर दादू सब कारिज सारै |</DEV>{ :m]
[u: His eyes, ears, nose, tongue; his whole body, limbs, words, teeth. My guru Dādū transforms my sinful works and makes them outstanding. :u]
[m: }<DEV>परमेस्वर के नाम</DEV>{ :m]
[u: Names for parameśvar. [fn: All nouns used here as a name or epithet of God are written with capital in the translation. :fn] :u]
[m: <ref>82</ref> }<DEV>रमिता रांम ररंकार रसाल  --  राषणहार राइ रछिपाल |</DEV>{ :m]
[m: ... }<DEV>रचणहार रसरूपी रतन  --  राषौ रिदै बहुत करि जतन |</DEV>{ :m]
[u: He is all--pervasive, rām, ra-sound, [fn: As first letter of the word rām, the ra-sound has a sacred meaning. In manuscripts of the Dādū--panthi literature, the letter ra is often written at the end of a work, as follows: rām dādū rām dādū ... rararararara ... :fn] melodious; Protector, King, Maintainer. :u]
[u: Creator, nectar--like, Jewel; with all His might He protects the heart. :u]
[m: <ref>83</ref> }<DEV>मोहन मुरारि माधवा महाराजि  --  मंगलकारी मूल जिहाज |</DEV>{ :m]
[m: ... }<DEV>मणि मोती मनोहर महिमंडण  --  मूरति मधुर महा दुषṗखंडण |</DEV>{ :m]
[u: Mohan, Murārī, Mādhav [fn: Names of Viṣṇu. :fn] , Emperor; beneficient, Root and Boat. Jewel, Diamond, Heart--stealing, Decorator of the earth [?]; attractive Mūrtī, [fn: The mūrtī or clay--representation of the divinity in the temple is, after a blessing, the visible presence of God before the devotees. He is accordingly dressed, decorated and fed. :fn] mighty Destroyer of sorrow. :u]
[m: <ref>84</ref> }<DEV>अपरंपार अगोचर अपर अजप</DEV>{  [fn: 84a: }<DEV>अजय</DEV>{ in ms. 2. :fn] }<DEV>   --   अचिंत अकथ अरु अकह |</DEV>{ :m]
[m: ... }<DEV>अबिनासी अबरंण अनंत अभेव  --  अपार अगाध अरंग अछेव |</DEV>{ :m]
[u: He is endless, invisible and cannot be grasped in recitation, reflection, description or definition. :u]
[u: He cannot be destroyed, He is colourless, limitless and without division; He is unsurpassed, unfathomable, without colour and endless. :u]
[m: <ref>85</ref> }<DEV>अलोप अतीत अभेद अथाह अछेद असंष अघट अगाह |</DEV>{ :m]
[m: ... }<DEV>अषिर अबिहड अधर अनाहद अबिचल अमर अषै आनंदपद |</DEV>{ :m]
[u: He is invisible, passed beyond, undivided, bottemless; unbroken, uncounted, unchangeable, immeasurable. :u]
[u: End [?], uninterrupted, He cannot be grasped, unstruck; He is motionless and immortal, indestructible, Bliss. :u]
[m: <ref>86</ref> }<DEV>अभै अनूप अभंग अडोल  --  अलेष अलेप अषिल अमोल |</DEV>{ :m]
[m: ... }<DEV>अजोनीं आस्थेर अजरांवर अजित अगिणत अबिगत अतोल अमित |</DEV>{ :m]
[u: Fearless, wonderful, without division, immobile; He cannot be described nor painted, He is omnipresent and precious. :u]
[u: He is not dependent on the yonis, [fn: 86b: the word yoni (“the womb”) is used to denote the 8.4 million bodies of plants, animals and human beings in which a “self” can be born and reborn, according to the laws of karma. The human body is the last stage in this cycle and the most difficult to reach and pass. :fn] immobile, beyond birth and death, invincible; He cannot be counted, known, weighed or measured. :u]
[m: <ref>87</ref> }<DEV>आपैं आप अप्रमित अकल  --  अघजारण अघमोचन अटल |</DEV>{ :m]
[m: ... }<DEV>अंतरजांमी आरति हरंण  --  अनभूत अरचित अकरणकरण |</DEV>{ :m]
[u: He is self-sufficient, endless and timeless [fn:  87a: }<DEV>अकल</DEV>{ probably }<DEV>कलारहित</DEV>{ , i.e. beyond the kalās, or divisions of time. :fn] , He burns away sins and liberates from sinfulness, He cannot be moved; He is indwelling, removing sorrow, without past, not made, He is the causeless Cause. :u]
[m: <ref>88</ref> }<DEV>अघबिदार अघहरंण अनूप  --  आतमराम आनंद सरूप |</DEV>{ :m]
[m: ... }<DEV>अप्रवांण अघदहण अजाचिक वोषदि अजरा अघदलन अबंछिक |</DEV>{ :m]
[u: He destroys and removes sin, He is wonderfuI, Rām in the soul [fn: 88a: see }<DEV>आत्मा--राम</DEV>{ , Callewaert:2009, p. 167. :fn] , the Essence of bliss; He is endless, burning away sins, not begging, He acts like medicine, He is ageless, destroying sin, without desires. :u]
[m: <ref>89</ref> }<DEV>अधम अधारंण उपावणहार  --  अंम्रित अपलट अव्यापक सार |</DEV>{ :m]
[m: ... }<DEV>अगम अलंग अडिग निज अंग अषंडित अचल नहीं तिहिं भंग |</DEV>{ :m]
[u: He saves the downtrodden, He gives birth, He is Nectar, never changing, unlimited Essence. He cannot be reached, He is insurmountable [fn: 89b: }<DEV>अलंग</DEV>{ could perhaps be read as }<DEV>अलंघ</DEV>{ ( Skt. }<DEV>अलंघनीय</DEV>{ , “insurmountable, unattainable”. :fn] , not moving limbs (like man); He is not divided, He does not move and there is no division in Him. :u]
[m: <ref>90</ref> }<DEV>आदि पुरिस उजल अटूट  --  असरंणसरण उतिम अषूट |</DEV>{ :m]
[m: ... }<DEV>अनाथबंध आश्रम सोइ  --  जाणराइ जगजोति जोइ |</DEV>{ :m]
[u: He is the primaeval Man, immaculate, undivided; not having yet giving shelter, He is supreme, unbreakable. He is Shelter for helpless people, King of the wise and Light of the world. :u]
[m: <ref>91</ref> }<DEV>निरलेप न्रिबिग्रह न्रिबांण न्रिबंध न्रिलोभी न्रिगुंण न्रिसंध |</DEV>{ :m]
[m: ... }<DEV>निरंजन निरालंभ निरकार नरहरि निवास नाथ न्रिधार |</DEV>{ :m]
[u: He is authentic [fn: 91a: lit. “not painted”, like an image in clay. :fn] , without decay, [fn: 91a: for }<DEV>न्रिबिग्रह</DEV>{ , }<DEV>नरविग्रह</DEV>{ in ms. 2. :fn] He is Salvation (nirvāṇ), without ties; He has no greed, He is nirguṇa, uninterrupted. :u]
[u: He is pure (nirañjan) [fn: 91b: the term }<DEV>निरंजन</DEV>{ as a name for God is frequently used by Kabīr and the Dādūpanthīs and literally means: “without stain”; añjan (lit. “collyrium, stain”) symbolizes the guṇas; see Callewaert:2009, p. 1072 :fn] self-supporting, without form, Lord of men; Lord of the dwelling,  [fn: 91b: }<DEV>नवास</DEV>{ in ms. 2. :fn] without support.  :u]
[m: <ref>92</ref> }<DEV>न्रिमोही न्रिमल निहक्रंम  --  निहक्रोध न्रिविष निहभ्रंम |</DEV>{ :m]
[m: ... }<DEV>न्रिसंसै निजपद न्रिधांम  --  निकुल निस्वादी है निहकांम |</DEV>{ :m]
[u: He knows no illusory love (moha), He is free of stains (or sin), above (the laws of) karma; without anger, free of poison and illusion. Beyond doubts, His own support; He has no dwelling place, human descendance, taste or desires. :u]
[m: <ref>93</ref> }<DEV>नारायंण निज सरूप निज सार न्रिबिकार निस्तारंणहार |</DEV>{ :m]
[m: ... }<DEV>न्रिसंक निसहरा न्रिसंदेह निहप्रपंची सौं कीजै नेह |</DEV>{ :m]
[u: (Called) Nārāyaṇ (Helper of men), He is His own form and essence; beyond decay, Saviour. Without hesitation, destroying darkness, free of snares: love Him. :u]
[m: <ref>94</ref> }<DEV>नि.ख्चल निस्तरंग निरहार  --  निरामय निगुरा न्रिधार |</DEV>{ :m]
[m: ... }<DEV>तेज तत त्रिभुवन पति तारण तारिक तापत पति हरि हंरण |</DEV>{ :m]
[u: He is immobile, quiet like a waveless lake (nistaraṅga), invincible; above sickness, without a guru’s initiation and support. He is the Energy-element, Lord of the universe, helping across (the ocean of rebirths), Lord of the fire, Hari, Remover (of sins). :u]
[m: <ref>95</ref> }<DEV>न्रिधन कौ धन निरासने की आसा न्रिधारनि आधार बेसासा |</DEV>{ :m]
[m: ... }<DEV>निगंधरूप महमहण सुजांण महापुरिष महीपाल बिनाण |</DEV>{ :m]
[u: He gives wealth to the poor and hope of good fortune to the despairing, He is Support for the helpless believer. :u]
[u: He is without smell or form, the biggest of all, wise; outstanding Person (mahāpuruṣ), Sovereign of the earth, Knower. :u]
[m: <ref>96</ref> }<DEV>साषीभूत सुषदाई सुषदाइक -- सुषकारी सुषकरंण सुषनायक |</DEV>{ :m]
[m: ... }<DEV>सुषरासी सुषरूपी सचर -- सुषनिधांन सुषमंडण सधर |</DEV>{ :m]
[u: He gives testimony (about man’s karma) and provides happiness. [fn: 96: several synonyms are here translated only once. :fn]. :u]
[m: <ref>97</ref> }<DEV>संम्रथ सुंदर सीतल सारंग  --  सुधा सधीर श्रबगति श्रबंग |</DEV>{ :m]
[m: ... }<DEV>सकलकरा श्रीपति स्यौ सार सुंनि संनेही सिरजनहार |</DEV>{ :m]
[u: He is almighty, beautiful, refreshing Moon, like nectar, patient, all-pervading and omnipresent; sakalakarā, [fn: 97b: as a conjecture, I read }<DEV>सकलकला</DEV>{ and translate as “provided with all the sixteen kalās”, although this seems to contradict the }<DEV>अकल</DEV>{ of verse 87. :fn] Lord of wealth, the Essence of Siva, śūnya, loving, Creator. :u]
[m: <ref>98</ref> }<DEV>सुषसागर अरु संत सधीर  --  सुभकरण श्रवैं सुष सीर |</DEV>{ :m]
[m: ... }<DEV>साचा सजीवनिं संपूरंण साह सुत्रधार सुंमिरौ सुर ताह |</DEV>{ :m]
[u: He is an Ocean of happiness, patient, holy Man (Sant), providing good fortune, shining forth rays of happiness; He is truthful, eternal, accomplished Lord, Stage-director: remember that Lord of gods. :u]
[m: <ref>99</ref> }<DEV>सरस सिरोमणि सोहै स्वांमी सकल समंगल है घंण नांमीं |</DEV>{ :m]
[m: ... }<DEV>सकल धांम संकोच निवारण सोभा सिंध सब साज संवांरण |</DEV>{ :m]
[u: He is full of nectar, śiromaṇi, [fn: 99a: Śiromaṇi or cuḍāmaṇi (lit. “a specific jewel of the head”), is used metaphorically for “an outstanding person”. :fn] beautiful Lord, always with abundance of bliss, with many names; He dwells everywhere, removing doubts, Ocean of beauty, uniting all splendour in Himself. :u]
[m: <ref>100</ref> }<DEV>सकल बियोगी सुयंसिंभ  --  सव गुंण रहता नांही डिंभ |</DEV>{ :m]
[m: ... }<DEV>सदई सदा संतनि की संपति सुधन संनेही साधू जंपति |</DEV>{ :m]
[u: He is present everywhere [fn: 100a: the reading }<DEV>सकल बियोगी</DEV>{ can perhaps be rendered as “entirely separated, unattached”. :fn] , (x) , [fn: 100a: }<DEV>सुयंसिंभ</DEV>{ is probably a corrupt reading; as a conjecture, I read it as a compound of }<DEV>सुयम</DEV>{  Skt }<DEV>सुजन</DEV>{ , “relative” and }<DEV>ंसिंभ</DEV>{  Skt }<DEV>सिम</DEV>{ [?], “all, best, the self”, i.e. “having the self as (the only) relative”. ? :fn] free of all specifications (sava guṇa rahit) and without vanity; He is always the wealth of the holy men, rich, loving for the seeker calling on Him. :u]
[m: <ref>101</ref> }<DEV>श्रबरूप सजन संगाती  --  सहजरूप सूषिम थिति थाति |</DEV>{ :m]
[m: ... }<DEV>सारग्राही सबीर्ज</DEV>{  [fn: 101b: }<DEV>सवीरज</DEV>{ in ms. 2. :fn] }<DEV> थीर   --   अनाथनि कौ नाथ उधांरण धीर |</DEV>{ :m]
[u: In all His forms He is the Companion of man; His natural form is a guarantee for happy days. :u]
[u: He grasps the essence, He is full of energy, yet motionless; He is the Lord of the helpless, the patient Saviour. :u]
[m: <ref>102</ref> }<DEV>प्रमातम पूरण प्रकास  --  परंम पुरिस परब्रह्म उजास |</DEV>{ :m]
[m: ... }<DEV>परंमगुरू पवित्र प्रतिपाल परमानंद प्रांनपति लाल |</DEV>{ :m]
[u: He is the supreme Soul (paramātmā), full of Splendour; greatest Person, highest Brahma, Brightness. He is the highest Guru, holy Governor, supreme Bliss, Lord of all beings, beloved. :u]
[m: <ref>103</ref> }<DEV>पतितपांवन प्रगट परसोतम  --  परमेस्वर परंमहंस प्रभु वोपम |</DEV>{ :m]
[m: ... }<DEV>प्रम ईस प्रमारथ पालिक -- प्रांणनाथ प्रसिध संभालक |</DEV>{ :m]
[u: Purifying the sinners, appearing as first of men (puruṣottama); greatest Lord (parameśvar), most outstanding ascetic (paramhaṃsa), worthy Lord. Supreme Lord, He observes the ultimate purpose; Lord of beings, famous Preserver. :u]
[m: <ref>104</ref> }<DEV>परंमपुज</DEV>{  [fn: 104a: }<DEV>परमपूज्य</DEV>{ in ms. 2. :fn] }<DEV> परभेव पुनीत   --   परापरी परषोतम मीत |</DEV>{ :m]
[m: ... }<DEV>पारसरूपी प्राण का प्रांण  --  प्रमसिंध पुंज पद प्रांण |</DEV>{ :m]
[u: Most venerable, He is the holy; supreme Being, full of opposites, First of men (puruṣottam), Friend. Vital breath of vital breaths like a Philosopher’s Stone (turning iron into gold), He is the biggest Ocean and Treasure-store of salvation and life. :u]
[m: <ref>105</ref> }<DEV>प्रीतम ब्रलंभ</DEV>{  [fn: 105a: }<DEV>बल्लभ</DEV>{ in ms. 2. Several words are here translated with “beloved”. :fn] }<DEV> प्रांणपियार   --   हितकारी अरु प्रंम प्रगार |</DEV>{ :m]
[m: ... }<DEV>परंम उदार परंम उदीत प्रम प्रभास सु कीजै मीत |</DEV>{ :m]
[u: He is the beloved of beings; Benefactor and biggest Shrine (storing the good deeds of people). He is a very generous Friend, exerting His good influence. :u]
[m: <ref>106</ref> }<DEV>जगत प्रणांमीं</DEV>{  [fn: 106a: }<DEV>परणामी</DEV>{ in ms. 2. :fn] }<DEV> जगत प्रकास जोति सरूपी जगत उजास |</DEV>{ :m]
[m: ... }<DEV>जगतपति जगदीस जगतगुर जगजीवन जगसोभा ईसवर |</DEV>{ :m]
[u: He transforms the world, He is light of the world. :u]
[u: He is Lord of the world (jagatpati, jagadīś), Guru, Life and Splendour of the world, our Lord. :u]
[m: <ref>107</ref> }<DEV>जीवनमूरी जगत निवास  --  जग उदीत जग करण बिगास |</DEV>{ :m]
[m: ... }<DEV>जगमणि जगतारण जगनाथ जंत्रक जांण जीवनि सब साथ |</DEV>{ :m]
[u: Root (or medicine) of life, Dwelling--place of the world; [fn: 107a: }<DEV>जगदनिवास</DEV>{ , i.e. “in whom the world resides”. :fn] Origin, [fn: 107a: }<DEV>उदित</DEV>{ in ms. 2. :fn] Cause and Developer of the world. Jewel of the world, Saviour and Lord, Sculptor of beings and of life. :u]
[m: <ref>108</ref> }<DEV>बिस्वंभर बिस्वनाथ विनांणी  --  विस्वरूपी व्यापक ब्रह्म जांणीं |</DEV>{ :m]
[m: ... }<DEV>बंनमाली बषिहरण बिधाता  --  बिधनां बेहद बेकीमति दाता |</DEV>{ :m]
[u: Lord over the whole universe, Knower; Brahma pervading the whole universe. Owner of the forest, Remover of poison, Creator, unlimited and precious Giver. :u]
[m: <ref>109</ref> }<DEV>बिस्वासरूप बिमल बिद्याधर  --  बडा धंणी बमेकी बहुकर |</DEV>{ :m]
[m: ... }<DEV>बासदेव बा नांरूपी -- बैराठ बिचारी बस्त अनूपी |</DEV>{ :m]
[u: Source of faith, pure Store of all knowledge; great and wealthy, full of understanding, having many hands. Fire (vāsudev), like desire (vāsanā); Virāt; [fn: 109b: }<DEV>बैराठ</DEV>{ ? }<DEV>विराट</DEV>{ or the personified form of Brahmā in whom the whole world resides. :fn] reflect on this wonderful fact. :u]
[m: <ref>110</ref> }<DEV>दयानिधि देवाधिदेव  --  दयासिंधे कहूं नहीं छेव |</DEV>{ :m]
[m: ... }<DEV>दीनबंध दीरन नांव  --  दांमोदर है सब ठांव |</DEV>{ :m]
[u: Ocean of mercy, God of all the gods; Sea of pity, hurting nobody. Friend of the small (dīn), with an immense name, Dāmodar, present in all places. :u]
[m: <ref>111</ref> }<DEV>दयाल देव दई दुषहरण  --  दुषखंडण दरीया दुषदहंण |</DEV>{ :m]
[m: ... }<DEV>चिंताहरंण चित्रीव चितेरा चिंतामणि छत्रपति चित नेरा |</DEV>{ :m]
[u: He is a merciful God, Remover of sorrow; River tearing apart and destroying sorrow. He takes away worries, peculiar Painter, Cintamaṇi, [fn: 111b: cintāmaṇi is the legendary jewel granting all wishes, the Wishing-stone. :fn] King, present in the mind. :u]
[m: <ref>112</ref> }<DEV>गुंण सागर गंभीर गहगरा  --  गोपाल गंणेस्वर गगनधरा |</DEV>{ :m]
[m: ... }<DEV>गुर गोब्यंद गुपत गहि ग्यांन गुरवा गोरष गढीया ध्यांन |</DEV>{ :m]
[u: Ocean of virtues, impenetrable, (x), [fn: 112a: }<DEV>गहगरा</DEV>{ can perhaps be read as }<DEV>गहगहा</DEV>{ or “full of joy” :fn] Gopāl (Protector of cows), Lord of people (gaṇeśvar) in heaven and on earth; the guru Govinda masters all hidden knowledge, great Gorakha [fn: 112b: Gorakha-nātha, as “protector of cows”, or perhaps referring to the (legendary) poet-mystic Gorakhanātha. :fn] , fixed in meditation. :u]
[m: <ref>113</ref> }<DEV>भगत बछल भांवतौ भारी भंजन भीड बहुत सुषकारी |</DEV>{ :m]
[m: ... }<DEV>त्रिभुवनदेव त्रीलोकनाथ त्रकंम तार सकल कै साथ |</DEV>{ :m]
[u: Lover of devotees, very lovable, Destroyer of calamities, He goes on providing happiness; He is the God of the three worlds, Lord of the three worlds, liberating from the triple karma, Helper of all. :u]
[m: <ref>114</ref> }<DEV>भै भंजन भौ तारंण भगवंत  --  भू परवन भू धर नहीं अंत |</DEV>{ :m]
[m: ... }<DEV>भावग्राही भैहरण भगवांन  --  धरणीधर भरतार सुजांण |</DEV>{ :m]
[u: Freeing from fear, the Bhagavant [fn: 114a: }<DEV>भगवंत</DEV>{ or }<DEV>भगवान</DEV>{ , originally meaning “the venerable, the Lord”, is commonly used as a name for God. :fn] takes across the world, Enchanter of kings, Upholder of the earth, without end; giving heed to the feelings of men, the Lord (bhagavān) removes fear, He is the wise Lord of the earth. :u]
[m: <ref>115</ref> }<DEV>कालहरंण अरु कलहनिवारंण करता पुरिस कलि मांहिं उबारंण |</DEV>{ :m]
[m: ... }<DEV>कल्यांणकारी चतुर चितचोर छबिरूपी झिलिमिलि चहुं वोर |</DEV>{ :m]
[u: He removes death, does away with calamities and saves man in the dark era; Benefactor, wise, Enchanter of hearts, everywhere shines His beauty. :u]
[m: <ref>116</ref> }<DEV>केसौ करुणामै क्रिपाल कारीगर करतार कुलाल |</DEV>{ :m]
[m: ... }<DEV>कोमल कंवल किरंणि ततसार करंणहार के नांव अपार |</DEV>{ :m]
[u: Keśav is full of mercy and pity, He is Craftsman, Creator, Potter; soft Lotus, Sunray, Essence of things: these are the unsurpassed names for the Creator. :u]
[m: }<DEV>तुरकी नांम</DEV>{ :m]
[u: Muslim names. :u]
[m: <ref>117</ref> }<DEV>अलिफ आप पाक महबूब  --  साफ लतीफ षुलासा षूब |</DEV>{ :m]
[m: ... }<DEV>मिहरवांन मालिक करीम -- राजिक रब सांई रहींम |</DEV>{ :m]
[u: God is Beginning [fn: 117a: as the first letter of the Hebrew and Arabic alphabet, aliph stands for God “who is at the beginning”. :fn] and Father, He is holy, beloved, pure, pleasing, the Final End; [fn: 117a: qhulāṣa in Arabic. :fn] He is a merciful Lord, generous, [fn: 117b: karīm in Arabic. :fn] feeding us, the Lord [fn: 117b: rabb in Arabic and }<DEV>साइ</DEV>{  Hindī }<DEV>स्वामी</DEV>{ . :fn] , the Compassionate. [fn: 117b: rahīm in Arabic. :fn]. :u]
[m: <ref>118</ref> }<DEV>माजर पिजर मासूक षांन  --  कांइम करता तूं दींवांन |</DEV>{ :m]
[m: ... }<DEV>दस्तगीर दोस्त सतार  --  हाजिर नाजिर जहांदार |</DEV>{ :m]
[u: Mother, Father [fn: 118a: I translate here }<DEV>मादर</DEV>{ and }<DEV>पदर</DEV>{ as found in Mangaldas:1947, p. 24. :fn] , beloved, Refuge, firm [fn: 118a: the form }<DEV>कांइम</DEV>{ can perhaps be related to alḳayyūm, “the selfsubsisting” in Arabic. :fn] , Creator and Organizer; Helper, Friend, (x), ever present, watching carefully, Protector of the world. :u]
[m: <ref>119</ref> }<DEV>मीरां मीयां सुलितांन  --  गंनी सलैंनां सुबहांन |</DEV>{ :m]
[m: ... }<DEV>सुरजन सांईं दिलदार  --  अजब अजाइब आलेयार |</DEV>{ :m]
[u: Knight, Lord, Governor, wealthy, beautiful and rich. :u]
[u: Surajan [fn: 119b: }<DEV>सुरजन</DEV>{ as a name for God is possibly derived from }<DEV>सुजन</DEV>{ , “a gentle, good person”. :fn] , Lord, Friend, Wonder of wonders, [fn: 119b: }<DEV>अजाइब</DEV>{ , as a plural form of }<DEV>अजब</DEV>{ , is here repetitive. :fn] great Friend. :u]
[m: <ref>120</ref> }<DEV>जा फिरि जाहिर जहूर  --  साचा साहिब हक नूर |</DEV>{ :m]
[m: ... }<DEV>अला इलाही पिरी ऐक  --  बहु गुंणवंता पीव नेक |</DEV>{ :m]
[u: Giver of life. [fn: 120a: I translate here the rendering }<DEV>जा आफिरि</DEV>{ in Mangaldas:1947, p. 25. :fn] the Apparent, [fn: 120a: the composite }<DEV>जाहिर</DEV>{ may refer to ẓāhir in Arabic. :fn] true Lord, Reality [fn: 120a: see }<DEV>हक</DEV>{ is related to ḥaqq in Arabic. :fn] and Light; Alā, Ilāhī, beloved one, full of virtues, Lover of all. :u]
[m: <ref>121</ref> }<DEV>‡ादिर लासरीक मौजूद  --  मवलक मौला है माबूद |</DEV>{ :m]
[m: ... }<DEV>षालिक षुदाइ इलिला दांनां बींनां बेपरवाह सयांनां |</DEV>{ :m]
[u: Almighty, [fn: 121a: see qādir in Arabic. :fn] without companions, [fn: 121a: the meaning of }<DEV>लासरीक</DEV>{ is not certain. As a hypothesis it can perhaps be related to lā·̄šārik or lā·šarīk, “without companions”. :fn] present, Maulavī (priest) and Revered; [fn: 121a: }<DEV>माबूद</DEV>{ is related to maʽ^#pb̄ūd, “the Revered”, in Arabic. :fn]. :u]
[u: Creator, [fn: 121b: ḫāliq in Arabic. :fn] Khudā, [fn: 121b: khudā is a Persian name for God; }<DEV>षुदाइ</DEV>{ (ms. 2) means “divinity”. :fn] il Ilā, wise, clear-sighted, [fn: 121b: }<DEV>बींनां</DEV>{ is perhaps related to the Persian participle adjective binā. Cf. JṬ. Platts, A Dictionary of Urdū, Classical Hindī and English, Oxford University Press, (1884) 1968, p. 211. :fn] free of worries and full of understanding. :u]
[m: <ref>122</ref> }<DEV>पाक प्रव्र्दिगार फारीक  --  बेबहा जाति तारीक |</DEV>{ :m]
[m: ... }<DEV>बारीक हजूर लाप्रद अलाह रहमांन षता बकसिंद |</DEV>{ :m]
[u: Holy, Protector, [fn: 122a: }<DEV>प्रव्र्दिगार</DEV>{ , Persian parvardigār; }<DEV>फारीक</DEV>{ and }<DEV>बेबहा</DEV>{ are synonymous. :fn] boundless, totally detached, [x]; [fn: The translation is not certain; perhaps jāti (Arabic) or “own”, and }<DEV>तारीक</DEV>{ Arabic tārik: “one who gives up”. :fn]. :u]
[u: infinitely small, Lord, unveiled, Allah, Benefactor, [fn: 122b: see raḥmān in Arabic. :fn] forgiving faults and sins. :u]
[m: <ref>123</ref> }<DEV>नांव कहौं बहु भांति अनेक  --  हिंदू तुरक कां करता ऐक |</DEV>{ :m]
[m: ... }<DEV>अरथ बिचारि राषीये भाव  --  तौ पावै अंम्रित का साव |</DEV>{ :m]
[u: People call Him with many names, yet the Creator of Hindus and Muslims (turakī) is the same; reflect on the deep meanings, protect your (religious) experience and you will taste the nectar. :u]
[m: <ref>124</ref> }<DEV>न्रिनांमींक निरंजन सोइ  --  ताकै पटंतरि नांव न कोई |</DEV>{ :m]
[m: ... }<DEV>सेवग सेवा मांहैं रहै  --  जैसौ देषै तैसौ कहै |</DEV>{ :m]
[u: Nirañjan is without name and He cannot be compared with any name; the disciple should remain in (His) service and (only) speak according to what he experiences. :u]
[m: <ref>125</ref> }<DEV>तात मात नहीं बंधू जाती -- रूप रेष नहीं प्यंडन भांती |</DEV>{ :m]
[m: ... }<DEV>नेत्र रसन कर नांहीं श्रवन -- अरध उरध नहीं मस्तक चरंन |</DEV>{ :m]
[u: He has no father or mother, friend or caste, He has no form or beautiful body; He has no eyes, tongue, hands or ears, front or back, head or feet. :u]
[m: <ref>126</ref> }<DEV>पेट पीठि तुचा नहीं अस्त -- नाडी जीव रेत नहीं रकत |</DEV>{ :m]
[m: ... }<DEV>नाद बिंद काया नहीं छाया  --  धात घात ग्रेह नहीं माया |</DEV>{ :m]
[u: He has no stomach, back, skin or bones; no veins, sperm or blood like living beings. The shadow of a body or nād binda [fn: 126b: Nād bindu is a yogic term (see Nād bindu upaniṣad in M. Eliade, Le Yoga, p. 137f.) used in a specific sense by the nirguṇa Bhaktas. Literally meaning “sound”, nād stands here for the mystic sound heard by the yogi only after long discipline, at the height of his experience; bindu, literally “f1uid, sperm”, also “point”, stands for the essence of man, and metaphorically means the core of Being, the vital power which the yogi, through discipline, has to keep inside his body and under his control. Dādū used the term to denote the discipline as well as the goal of the discipline. In the Dādū Vāṇī, v. 26,3 we read: “That yogi lives, who fills his body with the nād bindu; he will not die but he will drink the nectar of Ram”. In the context of verse 126 of the text here we may perhaps suppose that nād bindu belongs to the realm of the seeking human being and cannot be applied to God. :fn] is not on Him, māyā (x) has no effect on Him. :u]
[m: <ref>127</ref> }<DEV>बीज अंकूर ब्रिछ नहीं मूल  --  साषा पत्र पलव नहिं फूल |</DEV>{ :m]
[m: ... }<DEV>बेली तांतू फल नहीं बास  --  निंरगुंण रांम श्रबंग निवास |</DEV>{ :m]
[u: He is (like) a tree without seed, germ, roots, branches, leaves, shoots or blossoms; there are no creepers on Him, no fruits or fragrance, He is absolute (nirguṇa), Rām, His dwelling is everywhere. :u]
[m: <ref>128</ref> }<DEV>अषंडित तेज निवास समंगल सब ठां रसन श्रवण चक्षु न्रिमल |</DEV>{ :m]
[m: ... }<DEV>चरंण हस्त सीस मुष बांणीं सकल संबूह श्रबंग बिनांणीं |</DEV>{ :m]
[u: He is undivided Energy, Dwelling full of bliss, everywhere are His pure tongue, ears and eyes; His feet and hands, head, face and voice, everywhere He is, all-knowing and wise. :u]
[m: }<DEV>न्रिंजन अस्थांन के नांम</DEV>{ :m]
[u: Names for the place of Nirañjan. :u]
[m: <ref>129</ref> }<DEV>प्रथम अस्थांन गगन कविलास सुन्य सकति आसंण आकास |</DEV>{ :m]
[m: ... }<DEV>बल पोरिष छाजा केदार तषत अरस अरु नांव अपार |</DEV>{ :m]
[u: The highest place (of His presence or of man’s union with Him) appears in the gagan; [fn: 129a: gagan (“sky”) means the top part of the skull (brahmarandhra) in yogic terminology; it is said to be the place of the highest experience. For }<DEV>कविलास</DEV>{ , see Callewaert:2009, p. 299: }<DEV>कबिलास</DEV>{ . :fn] it is śūnya, energy (śakti), residing in the sky. It is the strength and the guardian of the roof, the field, the throne and the palace [i.e. of the whole body?], innumerable (are His) names. [fn: The translation of verse 126 is not fully certain, if not misleading. :fn]. :u]
[m: <ref>130</ref> }<DEV>तुमकौं कैसी वोपमा दीजै -- जे कुछ कहौं संबेदी कीजै |</DEV>{ :m]
[m: ... }<DEV>तेरी गति तूंहि भल जांनैं -- हंम अयांन का तुंमहिं बषांनैं |</DEV>{ :m]
[u: What can we compare You with? Any comparison is an offence to You. You alone know Your own nature: we are so ignorant, what can we say about You?. :u]
[m: <ref>131</ref> }<DEV>जप तप ब्रत कोटि जगि करै  --  तीरथ सकल पलटि तंन हरै |</DEV>{ :m]
[m: ... }<DEV>तुला ध्रम दांन बहु दीजै -- तउ न नांव सरभरि कीजै |</DEV>{ :m]
[u: If a man would recite Your name, do penance, take vows and offer a million sacrifices, if a man would run to all holy places, fast away his body; give in charity his own weight in gold, even then he will not be able to find an adequate name for You. :u]
[m: <ref>132</ref> }<DEV>पंचा अगनि अ टांग जोग  --  साधैं पवन करैं रस भोग |</DEV>{ :m]
[m: ... }<DEV>लुंचित कथा उपाव सबहुं राषै  --  नांव पटंतरि साधन न भाषै |</DEV>{ :m]
[u: If a man does the penance of the five--fold fire, practises the eight--fold yoga, does breathing exercises and enjoys the nectar of experience; if he chastises his body [fn: 132b: I translate here the rendering given by Mangaldas:1947, p. 27: }<DEV>लुंचित काय उपवास बहु</DEV>{ . :fn] and does severe penance, yet he will not be able to compare You adequately with any name. :u]
[m: <ref>133</ref> }<DEV>वेद पुरान सिंम्रित सब सोधैं  --  लाला तिलक पहरि परमोधै |</DEV>{ :m]
[m: ... }<DEV>अंंतरि कपट नहीं मनि साचा  --  स्वांग बणावै करणी काचा |</DEV>{ :m]
[u: The seeking of man is recorded in the Vedas, Puranas and Smritis, people move the beads of their rosaries, anoint their head and meditate all night; yet, only in the truthful mind is there no division and corruption, hypocrisy makes all action ineffective. :u]
[m: <ref>134</ref> }<DEV>काची मुला पढैं कुरांन  --  रोजा बंग निवाज बषाण |</DEV>{ :m]
[m: ... }<DEV>काबै हज मके कूं जावै  --  इसक दरद बिंन जांति न पांवैं |</DEV>{ :m]
[u: Qāzīs and Maulavīs read the Quran, fast and say their prayers; people go on pilgrimage to the Ka’ba in Mecca, yet without the pain of (true) love, they do not attain the birth (unto the real life). :u]
[m: <ref>135</ref> }<DEV>ईदि बकरीद बिसमला करैं  --  हलाल कहैं अरु दोजक भरैं |</DEV>{ :m]
[m: ... }<DEV>कहूं रीकरि बांटैं षांण -- मंदे अमल भिस्ति क्यूं जांण |</DEV>{ :m]
[u: If one celebrates Īd and Bakrīd and eats only the religiously permitted meat, [fn: 135a: halāl, or “lawful as food”; halāl karanā: “to slaughter an animal in accordance with Islamic law. :fn] even then one may go to hell. :u]
[u: even if he prepares frankincense [fn: If we read }<DEV>कहूं रीकरि</DEV>{ as }<DEV>कंदूरी करि</DEV>{ we may perhaps translate as “if one prepares frankincense”. :fn] and distributes food (in charity), how could an evil man go to heaven like a pure man? :u]
[m: <ref>136</ref> }<DEV>नेकी करैं पाक दिल राषैं -- जीव संतोषै झूठ न भाषै |</DEV>{ :m]
[m: ... }<DEV>हक बंदगी षिजमति सार  --  ते आसिक पावैं दीदार |</DEV>{ :m]
[u: The true disciple (āsik) is good and keeps a pure heart, he is contented and does not speak falsely; he finds joy in service and he experiences the (mystical) vision. :u]
[m: <ref>137</ref> }<DEV>अध्यात्मबोध बिचारै कोई कोई  --  सुधि बुधि ग्यांन बमेकी होई |</DEV>{ :m]
[m: ... }<DEV>नई रसन श्रवन चषि आवै  --  प्रांण हत पद हरि धन पावै |</DEV>{ :m]
[u: If a man reflects on this Introduction to the inner Life, he will enjoy good knowIedge, understanding and discernment. :u]
[u: he will get a new tongue, new ears and eyes, he will enjoy the richness of Hari in his whole body. [fn: In the remaining four couplets the author states that he composed this book through the grace of his guru Dādū and that immense benefits will result from its reading. :fn]. :u] }